DU TIMÉE AU PANTAGRUEL: HUMANISME, DÉPLACEMENT, INVERSION
It is well-known that Rabelais was an assiduous reader of Plato. What is less straightforward is to show how such a platonism worked its way within the ambiguous discourse of the «pantagruelism» defended by Rabelais. Bruno Pinchard traces the keystone of this problem in Plato’s Timaeus, which is alw...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Edizioni Studio Domenicano
2013
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| In: |
Divus Thomas
Year: 2013, Volume: 116, Issue: 3, Pages: 190-204 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | It is well-known that Rabelais was an assiduous reader of Plato. What is less straightforward is to show how such a platonism worked its way within the ambiguous discourse of the «pantagruelism» defended by Rabelais. Bruno Pinchard traces the keystone of this problem in Plato’s Timaeus, which is always present in Rabelais’s text. Such a reference should not be invested with any kind of dogmatic character. Neither does it reveal any militant attitude – of the sort of that which we find, for instance in Marsilio Ficino. One is closer to the point in holding that Rabelais makes use of Plato in view of an inversion of the tradition both popular and initiatic and shatters not only the humanist ideals of Renaissance but challenges the whole conception of universe. On sait que Rabelais a été un lecteur assidu de Platon. Mais il est plus difficile de montrer de quelle façon ce platonisme laisse son empreinte dans le discours ambigu du Pantagruélisme jours revendiqué par Rabelais. Bruno Pinchard montre que la voie véritable pour résoudre cette difficulté est d’en revenir au Timée de Platon, toujours présent dans le texte rabelaisien. A coup sûr cette référence au Timée dans le pantagruélisme n’a rien de dog-matique et ne peut être comparée aux versions militantes d’un Marsile Ficin. Rabelais confronte en effet Platon à la nécessité d’une certaine expérience de “l’inversion” de tradition populaire, mais tout aussi bien initiatique, qui ne bouleverse pas seulement l’idéal de l’homme à la Renaissance, mais met en cause l’univers tout entier. È risaputo che Rabelais fu lettore assiduo di Platone. Più difficile è invece mostrare in che modo tale suo platonismo lasciò la sua impronta nel discorso ambiguo proprio del « pantagruelismo » rivendicato dall’autore. Bruno Pinchard rinviene la chiave per risolvere questo problema nel Timeo di Platone, sempre presente nel testo rabelaisiano. Certo la rintracciabilità di riferimenti al Timeo all’interno del pantagruelismo non assume carattere dogmatico e non rivela l’atteggiamento militante tipico d’un Marsilio Ficino. Rabelais si serve in effetti di Platone in funzione di una certa esperienza, dell’« inversione », di tradizione popolare ed insieme iniziatica, che non soltanto sconvolge l’ideale dell’uomo del Rinascimento, ma lancia una sfida alla concezione dell’universo nella sua interezza. |
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| Contains: | Enthalten in: Divus Thomas
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